to+have+been

מִקָּחm. (b. h.; לָקַח) 1) taking. Ab. IV, 22 מִקַּח שוחד bribe-taking. Pes.IX, 5 מִקְּחוֹ מבעשור it must be selected (designated) on the tenth day of the month (Ex. 12:3). 2) (traditional pronunc.) מֶקַח buying, purchase, bargain. Ib. 112b אל תעמוד על המ׳וכ׳ do not stand bargaining when you have no money. B. Mets.IV, 3 שתות למ׳ if the overcharge amounts to one sixth of the price paid. Ib. 50a תן לי מִקְחִי give me back my goods. Ib.b ביטול מ׳ annulment of the bargain. Ib. 51a לוקח מקחו בידו the purchaser has his purchase in his possession (and can show it to his friends to have it valued); a. v. fr.אבן המ׳ auction-stone for slaves. Sifra Bhar ch. VII, Par. 6 (Yalk. Lev. 667 הלקח), v. סִימְטָא I.מ׳ וממכר, v. מִמְכָּר.

מני, מָנָה(b. h.) to divide, distribute; to count. Bekh IX, 7 ומוֹנֶה בשבט אחדוכ׳ (Bab. ed. 58b ומונין א׳) and he counts with the rod, one, two Ib. מְנָאָם רביצין if he counted them while they were crouching. Shebu.34a bot. מָנֶה מָנִיתִי לךוכ׳ (not מְנִיתִיךָ, v. Rabb. D. S. a. l. note) I counted (delivered) to thee a Maneh (as a loan) in the presence ; ib.b R. Hash. 12a חכמי ישראל מוֹנִין למבולוכ׳ the Jewish scholars count the dates of the flood in accordance with R. El. (beginning the year with Tishri), and the astronomical calendar in accordance with R. J. (beginning with Nisan). Pesik. R. s. 15, beg. אין מונין ללבנהוכ׳ we count by the moon (fix the date of the new month) only when seen after sunset. Succ.29a, a. fr. מונין ללבנה regulate the seasons by the moon (have a lunar year). Men. 65b, a. e. מְנֵה ימיםוכ׳ count the required number of days and proclaim (one day as) the New Moon Day. Yoma V, 3; a. fr.Part. pass. מָנוּי; f. מְנוּיָה; pl. מְנוּיִים, מְנוּיִין, מְנוּיִן; מְנוּיוֹת a) counted. Taan.8b דבר המ׳ that which has been counted (is known by number). Bekh.IX, 7 אחד מן המ׳ one of the sheep already counted.b) classified; (pl.) class. Ḥag.17b מה חדש למְנוּיָיו אף עצרת למְנוּיָיו ( עצרת = שבוע של ע׳) as the New Moon festival belongs to its class (of days), so does the Pentecost (which is determined by counting weeks) belong to its class (of weeks), i. e. the pilgrims sacrifice ( חגיגה) may be offered during the entire eighth week from Passover; R. Hash. 5a למְנוּיָו.c) (v. Nif.) entered for a share in the sacrifice. Zeb.V, 8 אינו נאכל אלא למנויו can be partaken of only by those registered for it. Pes.V, 3 (61a) שחטו שלא לאוכליו ושלא למנוייו (Bab. ed. למנויו) if while slaughtering he had in mind such as were unable to partake of it (sick persons) or such as had not been registered for it. Ib. 61a bot. איתקש אוכלין למנויין (Ms. M. אוכליו למנוייו) the partakers (to be held in mind) are analogous to the registered. Ib. 70a אינה … למְנוּיֶהָ Ms. M. (ed. incorr. למנוייו, למנויו) it (the pilgrims sacrifice) can only be partaken of by those registered for it; a. fr. Nif. נִמְנֶה, נִי׳ 1) to be counted. Num. R. s. 1 אינן נִמְנִים ולא נמדדין are neither numbered nor measured. Bets.3b, a. e. את שדרכו לִימָּנוֹת, v. אֵת. Gitt.V, 6 נִמְנוּ (usu. נמנו וגמרו) they (their votes) were counted, they resolved, v. גָּמַר II; a. fr. 2) to be counted on for a share in the Passover lamb, to be registered (Ex. 12:4). Pes.VIII, 3 לעולם נִימְנִין עליווכ׳ persons may continually be entered for a share in it, as long as there remains for each Ib. נימנין ומושכיןוכ׳ they may be entered and withdraw again. Ib. 89a אבל לִימָּנוֹת but as for registering (additional names). Tosef. ib. VII, 7 רצו להמשך ולהִמָּנוֹתוכ׳ (ed. Zuck. incorr.) if some of them wish to withdraw and have others entered on their share ; a. fr. 3) to be specified. Y.Taan.IV, 68b (ref. to Mish. IV, 5) מה ראה … להִימָּנוֹת what reason was there for that specification of the time when each family of priests and the people had to offer wood?; Y.Shek.IV, beg.47d; Y.Meg.I, 70c top. Hif. הִמְנָה, הִי׳ to cause to be entered; to add to the number of sharers; to transmit ones share to another person. Y.Pes.VIII, 36a top חי׳ אותו על חנם he gave him a share gratuitously. Tosef. ib. l. c. בני חבורה שרצו להַמְנוֹתוכ׳ (ed. Zuck. לַמְנוֹת) members of a party who desire to give others a share in their own portion. Ib. המַמְנֶה אחרים על חלקו (ed. Zuck. פסחו) he who assigns to others a share in his portion; a. fr. Hof. הוּמְנֶה to be added to the number; to be entered as a member of a group or of a family. Tosef. ib. 3 ה׳ על אחד מהם if he (the orphan) has been entered as his guest by one of the guardians. Ib. 6 בני חבורה שהוּמְנוּוכ׳ ed. Zuck. (oth. ed. שנמנו) members of a group who have been entered (in a body) in addition to the original participants; a. e. Pi. מִנָּה, מִי׳ to appoint, elect. Gitt.V, 4 שמי׳ להן אביהןוכ׳ for whom their father had appointed an executor. Ib. שמִינָּהוּ אביוכ׳ whom the father … has appointed. Taan.10b כל שראוי למַנּיתיוכ׳ who is worthy to be elected manager ; a. fr.Part. pass. מְמוּנֶּה; pl. מְמוּנִּים. Sot.42a למה סגן ממ׳ for what purpose is a deputy high priest appointed?; Yoma 39a מימינו ed. (corr. acc.; v. Rabb. D. S. a. l. note); a. fr.Hor.13b שאביהם ממונים פרנסוכ׳ Ms. M. (ed. שממ׳ אביהם, = מן הממונים) whose father is of those worthy to be elected manager (v. Taan. l. c.).V. מְמוּנֶּה.Esp. to ordain as teacher and judge. Y.Snh.I, 19a bot. ב״ד שמי׳ שלאוכ׳ a court that ordained without the consent of the Nasi. Ib. היה כל אחד מְמַנֶּהוכ׳ each teacher used to ordain his own pupils; a. fr. Hithpa. הִתְמַנֶּה, Nithpa. נִתְמַנֶּה 1) to be appointed, designated as deputy, to be ordained. Sifra Aḥăré Par. 5, ch. VIII לרבות כהן אחר המִתְמַנֶּה to imply the other priest that is designated as a deputy. Y.Bicc.III, 65d top חכםשנ׳וכ׳ when a scholar is ordained, his sins are forgiven. Ib. זה שהוא מתמ׳ בכסףוכ׳ (not מתמני) before him who has been ordained for money, we must not stand up, nor do we call him rabbi, and the cloak upon him is like the cover of ass. Yoma 22b. Y.Shek.V, 48d bot. מאי אם זהשנ׳ על … אתם שאתם מִתְמַכִּיןוכ׳ if this one appointed superintendent of wicks, was privileged to be counted among the great of the generation, how much more you who are to be appointed over the preservation of lives (as directors of charities). R. Hash. II, 9 (25a) שנִתְמַנּוּב״ד עלוכ׳ Ms. O. (ed. שעמדו, v. Rabb. D. S. a. l. note 90) who have been ordained as a court for all Israel; a. fr. 2) (of things) to be assigned. Tosef.Sot.VII, 20 נִתְמַנָּה לאדם פרנסהוכ׳ if a livelihood has been assigned to a man (by Providence, i. e. if he has succeeded in establishing a livelihood), he must buy a house; חזר נ׳ לו יקחוכ׳ (v. ed. Zuckerm. note) if more has been provided for him, he must buy a field … and then marry a wife.

מני, מָנָה(b. h.) to divide, distribute; to count. Bekh IX, 7 ומוֹנֶה בשבט אחדוכ׳ (Bab. ed. 58b ומונין א׳) and he counts with the rod, one, two Ib. מְנָאָם רביצין if he counted them while they were crouching. Shebu.34a bot. מָנֶה מָנִיתִי לךוכ׳ (not מְנִיתִיךָ, v. Rabb. D. S. a. l. note) I counted (delivered) to thee a Maneh (as a loan) in the presence ; ib.b R. Hash. 12a חכמי ישראל מוֹנִין למבולוכ׳ the Jewish scholars count the dates of the flood in accordance with R. El. (beginning the year with Tishri), and the astronomical calendar in accordance with R. J. (beginning with Nisan). Pesik. R. s. 15, beg. אין מונין ללבנהוכ׳ we count by the moon (fix the date of the new month) only when seen after sunset. Succ.29a, a. fr. מונין ללבנה regulate the seasons by the moon (have a lunar year). Men. 65b, a. e. מְנֵה ימיםוכ׳ count the required number of days and proclaim (one day as) the New Moon Day. Yoma V, 3; a. fr.Part. pass. מָנוּי; f. מְנוּיָה; pl. מְנוּיִים, מְנוּיִין, מְנוּיִן; מְנוּיוֹת a) counted. Taan.8b דבר המ׳ that which has been counted (is known by number). Bekh.IX, 7 אחד מן המ׳ one of the sheep already counted.b) classified; (pl.) class. Ḥag.17b מה חדש למְנוּיָיו אף עצרת למְנוּיָיו ( עצרת = שבוע של ע׳) as the New Moon festival belongs to its class (of days), so does the Pentecost (which is determined by counting weeks) belong to its class (of weeks), i. e. the pilgrims sacrifice ( חגיגה) may be offered during the entire eighth week from Passover; R. Hash. 5a למְנוּיָו.c) (v. Nif.) entered for a share in the sacrifice. Zeb.V, 8 אינו נאכל אלא למנויו can be partaken of only by those registered for it. Pes.V, 3 (61a) שחטו שלא לאוכליו ושלא למנוייו (Bab. ed. למנויו) if while slaughtering he had in mind such as were unable to partake of it (sick persons) or such as had not been registered for it. Ib. 61a bot. איתקש אוכלין למנויין (Ms. M. אוכליו למנוייו) the partakers (to be held in mind) are analogous to the registered. Ib. 70a אינה … למְנוּיֶהָ Ms. M. (ed. incorr. למנוייו, למנויו) it (the pilgrims sacrifice) can only be partaken of by those registered for it; a. fr. Nif. נִמְנֶה, נִי׳ 1) to be counted. Num. R. s. 1 אינן נִמְנִים ולא נמדדין are neither numbered nor measured. Bets.3b, a. e. את שדרכו לִימָּנוֹת, v. אֵת. Gitt.V, 6 נִמְנוּ (usu. נמנו וגמרו) they (their votes) were counted, they resolved, v. גָּמַר II; a. fr. 2) to be counted on for a share in the Passover lamb, to be registered (Ex. 12:4). Pes.VIII, 3 לעולם נִימְנִין עליווכ׳ persons may continually be entered for a share in it, as long as there remains for each Ib. נימנין ומושכיןוכ׳ they may be entered and withdraw again. Ib. 89a אבל לִימָּנוֹת but as for registering (additional names). Tosef. ib. VII, 7 רצו להמשך ולהִמָּנוֹתוכ׳ (ed. Zuck. incorr.) if some of them wish to withdraw and have others entered on their share ; a. fr. 3) to be specified. Y.Taan.IV, 68b (ref. to Mish. IV, 5) מה ראה … להִימָּנוֹת what reason was there for that specification of the time when each family of priests and the people had to offer wood?; Y.Shek.IV, beg.47d; Y.Meg.I, 70c top. Hif. הִמְנָה, הִי׳ to cause to be entered; to add to the number of sharers; to transmit ones share to another person. Y.Pes.VIII, 36a top חי׳ אותו על חנם he gave him a share gratuitously. Tosef. ib. l. c. בני חבורה שרצו להַמְנוֹתוכ׳ (ed. Zuck. לַמְנוֹת) members of a party who desire to give others a share in their own portion. Ib. המַמְנֶה אחרים על חלקו (ed. Zuck. פסחו) he who assigns to others a share in his portion; a. fr. Hof. הוּמְנֶה to be added to the number; to be entered as a member of a group or of a family. Tosef. ib. 3 ה׳ על אחד מהם if he (the orphan) has been entered as his guest by one of the guardians. Ib. 6 בני חבורה שהוּמְנוּוכ׳ ed. Zuck. (oth. ed. שנמנו) members of a group who have been entered (in a body) in addition to the original participants; a. e. Pi. מִנָּה, מִי׳ to appoint, elect. Gitt.V, 4 שמי׳ להן אביהןוכ׳ for whom their father had appointed an executor. Ib. שמִינָּהוּ אביוכ׳ whom the father … has appointed. Taan.10b כל שראוי למַנּיתיוכ׳ who is worthy to be elected manager ; a. fr.Part. pass. מְמוּנֶּה; pl. מְמוּנִּים. Sot.42a למה סגן ממ׳ for what purpose is a deputy high priest appointed?; Yoma 39a מימינו ed. (corr. acc.; v. Rabb. D. S. a. l. note); a. fr.Hor.13b שאביהם ממונים פרנסוכ׳ Ms. M. (ed. שממ׳ אביהם, = מן הממונים) whose father is of those worthy to be elected manager (v. Taan. l. c.).V. מְמוּנֶּה.Esp. to ordain as teacher and judge. Y.Snh.I, 19a bot. ב״ד שמי׳ שלאוכ׳ a court that ordained without the consent of the Nasi. Ib. היה כל אחד מְמַנֶּהוכ׳ each teacher used to ordain his own pupils; a. fr. Hithpa. הִתְמַנֶּה, Nithpa. נִתְמַנֶּה 1) to be appointed, designated as deputy, to be ordained. Sifra Aḥăré Par. 5, ch. VIII לרבות כהן אחר המִתְמַנֶּה to imply the other priest that is designated as a deputy. Y.Bicc.III, 65d top חכםשנ׳וכ׳ when a scholar is ordained, his sins are forgiven. Ib. זה שהוא מתמ׳ בכסףוכ׳ (not מתמני) before him who has been ordained for money, we must not stand up, nor do we call him rabbi, and the cloak upon him is like the cover of ass. Yoma 22b. Y.Shek.V, 48d bot. מאי אם זהשנ׳ על … אתם שאתם מִתְמַכִּיןוכ׳ if this one appointed superintendent of wicks, was privileged to be counted among the great of the generation, how much more you who are to be appointed over the preservation of lives (as directors of charities). R. Hash. II, 9 (25a) שנִתְמַנּוּב״ד עלוכ׳ Ms. O. (ed. שעמדו, v. Rabb. D. S. a. l. note 90) who have been ordained as a court for all Israel; a. fr. 2) (of things) to be assigned. Tosef.Sot.VII, 20 נִתְמַנָּה לאדם פרנסהוכ׳ if a livelihood has been assigned to a man (by Providence, i. e. if he has succeeded in establishing a livelihood), he must buy a house; חזר נ׳ לו יקחוכ׳ (v. ed. Zuckerm. note) if more has been provided for him, he must buy a field … and then marry a wife.

מני, מָנָה(b. h.) to divide, distribute; to count. Bekh IX, 7 ומוֹנֶה בשבט אחדוכ׳ (Bab. ed. 58b ומונין א׳) and he counts with the rod, one, two Ib. מְנָאָם רביצין if he counted them while they were crouching. Shebu.34a bot. מָנֶה מָנִיתִי לךוכ׳ (not מְנִיתִיךָ, v. Rabb. D. S. a. l. note) I counted (delivered) to thee a Maneh (as a loan) in the presence ; ib.b R. Hash. 12a חכמי ישראל מוֹנִין למבולוכ׳ the Jewish scholars count the dates of the flood in accordance with R. El. (beginning the year with Tishri), and the astronomical calendar in accordance with R. J. (beginning with Nisan). Pesik. R. s. 15, beg. אין מונין ללבנהוכ׳ we count by the moon (fix the date of the new month) only when seen after sunset. Succ.29a, a. fr. מונין ללבנה regulate the seasons by the moon (have a lunar year). Men. 65b, a. e. מְנֵה ימיםוכ׳ count the required number of days and proclaim (one day as) the New Moon Day. Yoma V, 3; a. fr.Part. pass. מָנוּי; f. מְנוּיָה; pl. מְנוּיִים, מְנוּיִין, מְנוּיִן; מְנוּיוֹת a) counted. Taan.8b דבר המ׳ that which has been counted (is known by number). Bekh.IX, 7 אחד מן המ׳ one of the sheep already counted.b) classified; (pl.) class. Ḥag.17b מה חדש למְנוּיָיו אף עצרת למְנוּיָיו ( עצרת = שבוע של ע׳) as the New Moon festival belongs to its class (of days), so does the Pentecost (which is determined by counting weeks) belong to its class (of weeks), i. e. the pilgrims sacrifice ( חגיגה) may be offered during the entire eighth week from Passover; R. Hash. 5a למְנוּיָו.c) (v. Nif.) entered for a share in the sacrifice. Zeb.V, 8 אינו נאכל אלא למנויו can be partaken of only by those registered for it. Pes.V, 3 (61a) שחטו שלא לאוכליו ושלא למנוייו (Bab. ed. למנויו) if while slaughtering he had in mind such as were unable to partake of it (sick persons) or such as had not been registered for it. Ib. 61a bot. איתקש אוכלין למנויין (Ms. M. אוכליו למנוייו) the partakers (to be held in mind) are analogous to the registered. Ib. 70a אינה … למְנוּיֶהָ Ms. M. (ed. incorr. למנוייו, למנויו) it (the pilgrims sacrifice) can only be partaken of by those registered for it; a. fr. Nif. נִמְנֶה, נִי׳ 1) to be counted. Num. R. s. 1 אינן נִמְנִים ולא נמדדין are neither numbered nor measured. Bets.3b, a. e. את שדרכו לִימָּנוֹת, v. אֵת. Gitt.V, 6 נִמְנוּ (usu. נמנו וגמרו) they (their votes) were counted, they resolved, v. גָּמַר II; a. fr. 2) to be counted on for a share in the Passover lamb, to be registered (Ex. 12:4). Pes.VIII, 3 לעולם נִימְנִין עליווכ׳ persons may continually be entered for a share in it, as long as there remains for each Ib. נימנין ומושכיןוכ׳ they may be entered and withdraw again. Ib. 89a אבל לִימָּנוֹת but as for registering (additional names). Tosef. ib. VII, 7 רצו להמשך ולהִמָּנוֹתוכ׳ (ed. Zuck. incorr.) if some of them wish to withdraw and have others entered on their share ; a. fr. 3) to be specified. Y.Taan.IV, 68b (ref. to Mish. IV, 5) מה ראה … להִימָּנוֹת what reason was there for that specification of the time when each family of priests and the people had to offer wood?; Y.Shek.IV, beg.47d; Y.Meg.I, 70c top. Hif. הִמְנָה, הִי׳ to cause to be entered; to add to the number of sharers; to transmit ones share to another person. Y.Pes.VIII, 36a top חי׳ אותו על חנם he gave him a share gratuitously. Tosef. ib. l. c. בני חבורה שרצו להַמְנוֹתוכ׳ (ed. Zuck. לַמְנוֹת) members of a party who desire to give others a share in their own portion. Ib. המַמְנֶה אחרים על חלקו (ed. Zuck. פסחו) he who assigns to others a share in his portion; a. fr. Hof. הוּמְנֶה to be added to the number; to be entered as a member of a group or of a family. Tosef. ib. 3 ה׳ על אחד מהם if he (the orphan) has been entered as his guest by one of the guardians. Ib. 6 בני חבורה שהוּמְנוּוכ׳ ed. Zuck. (oth. ed. שנמנו) members of a group who have been entered (in a body) in addition to the original participants; a. e. Pi. מִנָּה, מִי׳ to appoint, elect. Gitt.V, 4 שמי׳ להן אביהןוכ׳ for whom their father had appointed an executor. Ib. שמִינָּהוּ אביוכ׳ whom the father … has appointed. Taan.10b כל שראוי למַנּיתיוכ׳ who is worthy to be elected manager ; a. fr.Part. pass. מְמוּנֶּה; pl. מְמוּנִּים. Sot.42a למה סגן ממ׳ for what purpose is a deputy high priest appointed?; Yoma 39a מימינו ed. (corr. acc.; v. Rabb. D. S. a. l. note); a. fr.Hor.13b שאביהם ממונים פרנסוכ׳ Ms. M. (ed. שממ׳ אביהם, = מן הממונים) whose father is of those worthy to be elected manager (v. Taan. l. c.).V. מְמוּנֶּה.Esp. to ordain as teacher and judge. Y.Snh.I, 19a bot. ב״ד שמי׳ שלאוכ׳ a court that ordained without the consent of the Nasi. Ib. היה כל אחד מְמַנֶּהוכ׳ each teacher used to ordain his own pupils; a. fr. Hithpa. הִתְמַנֶּה, Nithpa. נִתְמַנֶּה 1) to be appointed, designated as deputy, to be ordained. Sifra Aḥăré Par. 5, ch. VIII לרבות כהן אחר המִתְמַנֶּה to imply the other priest that is designated as a deputy. Y.Bicc.III, 65d top חכםשנ׳וכ׳ when a scholar is ordained, his sins are forgiven. Ib. זה שהוא מתמ׳ בכסףוכ׳ (not מתמני) before him who has been ordained for money, we must not stand up, nor do we call him rabbi, and the cloak upon him is like the cover of ass. Yoma 22b. Y.Shek.V, 48d bot. מאי אם זהשנ׳ על … אתם שאתם מִתְמַכִּיןוכ׳ if this one appointed superintendent of wicks, was privileged to be counted among the great of the generation, how much more you who are to be appointed over the preservation of lives (as directors of charities). R. Hash. II, 9 (25a) שנִתְמַנּוּב״ד עלוכ׳ Ms. O. (ed. שעמדו, v. Rabb. D. S. a. l. note 90) who have been ordained as a court for all Israel; a. fr. 2) (of things) to be assigned. Tosef.Sot.VII, 20 נִתְמַנָּה לאדם פרנסהוכ׳ if a livelihood has been assigned to a man (by Providence, i. e. if he has succeeded in establishing a livelihood), he must buy a house; חזר נ׳ לו יקחוכ׳ (v. ed. Zuckerm. note) if more has been provided for him, he must buy a field … and then marry a wife.

ראי, רָאָה(b. h.) ( to meet with, 1) to see. Ber.IX, 1 הרואֶה מקיםוכ׳ he who sees (comes to) a place Ib. 56b הרואה נהר בחלום he who sees a river in his dream. B. Bath.82a כל שרואה פני חמה, v. גֶּזַע. Gen. R. s. 56 רוֹאִים אתם … רואה do you see what I see? Ex. R. s. 3 אתה רואה ראייה אחתוכ׳ thou seest only one vision, but I see two; אתה רואה אותן באיןוכ׳ thou seest them come to Sinai and receive my Law, but I see B. Mets.73b רָאִיתָ שאינווכ׳ if thou observest that he does not conduct himself properly; a. v. fr.Snh.52a הֵנִרְאֶה מיוכ׳ (Ms. M. הֵא נראה) well, we shall see which, v. קָבַר. Sabb.150a לא יאמר … הנראה שתעמורוכ׳ one must not say to ones neighbor (on the Sabbath), well, we shall see (I am confident) that you will be with me in the evening (for business); Ab. Zar.7a (Tosaf. = הֲנִרְאֶה בעיניך, Nif. is it pleasing to thee?); Tosef.Sabb. XVII (XVIII), 11 נראה ed. Zuck. (Var. הנ׳). Sifré Num. 84 הנראה שתגיע עמנווכ׳ be sure to arrive with (meet) us at Ib. הנ׳ שתעמידניוכ׳ be sure to wake me up, for I ר׳ דם, ר׳ קרי to have an attack, be affected with. Yeb.76a לאר׳ קרי מימיו he never had a nightly pollution. Zab. I, 1 ר׳ אחת … ובשלישיר׳ שתים (sub. זיבה) if he felt one attack of gonorrhœa …, and on the third day he had two attacks. Ber.III, 6 רָאֲתָה נדה (sub. דם) felt menstruation. Ib. 26a ר׳ זיבה felt a flux; a. fr. 2) to reflect; to reason; to consider. B. Bath.83a רוֹאִין … כאילווכ׳ we consider the central vine-trees as if not existing. Erub.I, 5 רואין אותה … מתכת we consider it (the cross-piece of straw or reeds) as if it were of metal; עקימה רואיןוכ׳ if it is curved, we consider it as if it were straight. Gen. R. l. c. הוי רואה דמיווכ׳ look upon the blood of this ram, as if it were the blood of ; a. v. fr.מהר׳ what did he see?, what was the reason; in gen. why? B. Bath. 123a מהר׳ יעקב שנטלוכ׳ what reason had Jacob to take the birthright from Reuben? Pes.53b מה רָאוּ … שמסרווכ׳ what did Hananiah, Mishael and Azariah have in mind (how did they reason) when they were ready to give up their lives ? Sifré Deut. 307 מה ראו … שנשטפווכ׳ why were the men of the flood drowned ?; a. fr. 3) to see the reason of, to like, choose, prefer, approve of. Keth.XIII, 3, sq. רואה אני את רבריוכ׳ I like the opinion of Admon. Ib. 109a כל מקום שאמר … רואח אניוכ׳ wherever R. G. said, I like, that opinion is the adopted rule. Ab. II, 7 רואה אני … מדבריכם I prefer what El. … said to what you said; a. fr.Part. pass. רָאוּי; f. רְאוּיָה; pl. רְאוּיִים; רְאוּיִין; רְאוּיוֹת chosen, selected; designated, predestined; fit, worthy, adapted (v. חֲזִי). Bekh.59b, a. e. מנין הר׳, v. מִנְיָן. Ḥull.83b, a. fr. כל הר׳ לבילה whatever is capable of being mixed, v. בִּילָה. Nidd.VI, 4 כל הר׳ לדוןוכ׳ whoever is fit (authorized) to give judgment in a criminal court, is fit Sabb.89b ר׳ היה יעקבוכ׳ Jacob was destined to go down to Egypt in iron chains, but his merits were the cause (that no such force was used). Snh.107a ר׳ היתהוכ׳ Bathsheba … was predestined (as wife) for David, only he anticipated fate, v. פַּגָּה. Ber.4a ר׳ היו ישראל ליעשותוכ׳ it had been intended that a miracle be performed for the Israelites in Ezras days, as it has been in Joshuas time, but sin was the cause (that it was not done). Nidd.60a ר׳ לראות fit (old enough) to have menstruation; a. v. fr. Nif. נִרְאָה 1) to be seen, be visible; to appear; to seem. Gen. R. s. 48 נִרְאִין כאוכליןוכ׳ they had the appearance of eating, one course after the other being removed. Pesik. R. s. 21 בפנים הרבה נ׳ להםוכ׳ the Lord appeared to them at Sinai with various expressions of countenance. Pesik. Vayhi, p. 5a> קרסי זהב נראין … הנראיןוכ׳, v. קֶרֶס. Ḥag.2a; Snh.4b, a. e. (ref. to יראה, Ex. 23:17) יִרְאֶה יֵרָאֶה … לִרְאוֹת … לֵירָאוֹת you may read it yireh (he shall see, the Lord) or yeraëh (he shall be seen): as He comes to see, so does He come to be seen (i. e. he that is blind in one eye is exempt from visiting the Temple. Ḥag.5b הנראין ואינן רואין … הרואים יאינן נראין, v. קָבַל I, Hif.Pes.53a שנ׳ כמקדישוכ׳ it looks as if he dedicated his animal as a sacrifice, and were to eat sacred meat outside of the Temple. Ab. II, 3 נראין כאוהביןוכ׳ they appear to be friends as long as it profits them; a. v. fr. 2) to become fit, be fit. Yoma 64a, v. דָּחָה. Succ.33b נ׳ ונדחה חוזר ונ׳ what had been fit at one time of the Holy Day, and was discarded (on account of a temporary unfitness), may again become fit (for use on the same day); a. e. 3) to be liked, approved of; to appear reasonable. Ḥull.108b נ׳ דבריוכ׳ R. Judahs opinion is acceptable in the event that no stirring has taken place. Ib. 109a נ׳ דבריר׳ י׳ בהא … בהא R. Judahs opinion is acceptable in such a case, and that of the scholars in such a case. Ber.33b ר׳ חייא … נראין R. Ḥ. bar Abba reported Rabbi to have said nirin (it seems acceptable), contrad. to מטין a. מודים; Erub.46b; a. fr. Hif. הֶרְאָה to cause to see; to show. Pesik. Shek., p. 19a> (ref. to Ex. 30:13) כמין מטבע … והֶרְאֵהוּ למשהוכ׳ the Lord took a sort of a coin of fire from under his throne of glory and showed it to Moses, saying, ‘this they shall give, like this Ib. p. 18b> הקטנהה׳ לדודוכ׳ he (Joab) produced before David the smaller census, the larger he did not. Kidd.48b; B. Bath. 165a, a. e. מרְאֶה מקום הוא לו he merely indicated the place to him, v. קְפֵידָא. Ber.55b מראין לו חלום טוב is shown a good dream (vision), Ib. הֶרְאוּהוּ חלומווכ׳ was shown his own dream and the interpretation of his fellow prisoners dream. Ab. Zar.5a ה׳ לוהקב״ה לאדם דורוכ׳ the Lord allowed Adam to see each coming generation and its preachers Taan.10b אל תַּרְאוּ עצמכםוכ׳, v. שָׂבֵעַ I; a. v. fr.ה׳ פנים a) ( to show a ( friendly) face, to visit the mourner. Y.M. Kat. III, 82b מפני … להַרְאוֹתוכ׳ why is it recommended to visit the mourner (on the Sabbath, when no other mourning ceremonies are otherwise observed)? Ib. 83a bot. אין מראיןוכ׳ a mourner is not visited on New Years Day Gen. R. s. 100; a. e.b) to enlighten, convince by clear argument. Snh.93b (ref. to איש תאר, 1 Sam. 16:18) שמראה פנים בהלכה he makes faces shine when he argues; Num. R. s. 13; (Ruth R. to II, 1; Yalk. Sam. 125 שמאיר); a. e. Hof. הוּרְאָה to be shown. Y.M. Kat. III, 82c top אם הוּרְאוּ לו רוב פנים if most of the faces have been shown him, i. e. if the majority of comforters have been to see him (v. supra). Hithpa. הִתְרָאֶה to show ones self. Taan.10b שכח … אל יִתְרָאֶה בפני הצבור if he forgot and ate and drank (in a place where a fast is held), he must not show himself before the people.

ראי, רָאָה(b. h.) ( to meet with, 1) to see. Ber.IX, 1 הרואֶה מקיםוכ׳ he who sees (comes to) a place Ib. 56b הרואה נהר בחלום he who sees a river in his dream. B. Bath.82a כל שרואה פני חמה, v. גֶּזַע. Gen. R. s. 56 רוֹאִים אתם … רואה do you see what I see? Ex. R. s. 3 אתה רואה ראייה אחתוכ׳ thou seest only one vision, but I see two; אתה רואה אותן באיןוכ׳ thou seest them come to Sinai and receive my Law, but I see B. Mets.73b רָאִיתָ שאינווכ׳ if thou observest that he does not conduct himself properly; a. v. fr.Snh.52a הֵנִרְאֶה מיוכ׳ (Ms. M. הֵא נראה) well, we shall see which, v. קָבַר. Sabb.150a לא יאמר … הנראה שתעמורוכ׳ one must not say to ones neighbor (on the Sabbath), well, we shall see (I am confident) that you will be with me in the evening (for business); Ab. Zar.7a (Tosaf. = הֲנִרְאֶה בעיניך, Nif. is it pleasing to thee?); Tosef.Sabb. XVII (XVIII), 11 נראה ed. Zuck. (Var. הנ׳). Sifré Num. 84 הנראה שתגיע עמנווכ׳ be sure to arrive with (meet) us at Ib. הנ׳ שתעמידניוכ׳ be sure to wake me up, for I ר׳ דם, ר׳ קרי to have an attack, be affected with. Yeb.76a לאר׳ קרי מימיו he never had a nightly pollution. Zab. I, 1 ר׳ אחת … ובשלישיר׳ שתים (sub. זיבה) if he felt one attack of gonorrhœa …, and on the third day he had two attacks. Ber.III, 6 רָאֲתָה נדה (sub. דם) felt menstruation. Ib. 26a ר׳ זיבה felt a flux; a. fr. 2) to reflect; to reason; to consider. B. Bath.83a רוֹאִין … כאילווכ׳ we consider the central vine-trees as if not existing. Erub.I, 5 רואין אותה … מתכת we consider it (the cross-piece of straw or reeds) as if it were of metal; עקימה רואיןוכ׳ if it is curved, we consider it as if it were straight. Gen. R. l. c. הוי רואה דמיווכ׳ look upon the blood of this ram, as if it were the blood of ; a. v. fr.מהר׳ what did he see?, what was the reason; in gen. why? B. Bath. 123a מהר׳ יעקב שנטלוכ׳ what reason had Jacob to take the birthright from Reuben? Pes.53b מה רָאוּ … שמסרווכ׳ what did Hananiah, Mishael and Azariah have in mind (how did they reason) when they were ready to give up their lives ? Sifré Deut. 307 מה ראו … שנשטפווכ׳ why were the men of the flood drowned ?; a. fr. 3) to see the reason of, to like, choose, prefer, approve of. Keth.XIII, 3, sq. רואה אני את רבריוכ׳ I like the opinion of Admon. Ib. 109a כל מקום שאמר … רואח אניוכ׳ wherever R. G. said, I like, that opinion is the adopted rule. Ab. II, 7 רואה אני … מדבריכם I prefer what El. … said to what you said; a. fr.Part. pass. רָאוּי; f. רְאוּיָה; pl. רְאוּיִים; רְאוּיִין; רְאוּיוֹת chosen, selected; designated, predestined; fit, worthy, adapted (v. חֲזִי). Bekh.59b, a. e. מנין הר׳, v. מִנְיָן. Ḥull.83b, a. fr. כל הר׳ לבילה whatever is capable of being mixed, v. בִּילָה. Nidd.VI, 4 כל הר׳ לדוןוכ׳ whoever is fit (authorized) to give judgment in a criminal court, is fit Sabb.89b ר׳ היה יעקבוכ׳ Jacob was destined to go down to Egypt in iron chains, but his merits were the cause (that no such force was used). Snh.107a ר׳ היתהוכ׳ Bathsheba … was predestined (as wife) for David, only he anticipated fate, v. פַּגָּה. Ber.4a ר׳ היו ישראל ליעשותוכ׳ it had been intended that a miracle be performed for the Israelites in Ezras days, as it has been in Joshuas time, but sin was the cause (that it was not done). Nidd.60a ר׳ לראות fit (old enough) to have menstruation; a. v. fr. Nif. נִרְאָה 1) to be seen, be visible; to appear; to seem. Gen. R. s. 48 נִרְאִין כאוכליןוכ׳ they had the appearance of eating, one course after the other being removed. Pesik. R. s. 21 בפנים הרבה נ׳ להםוכ׳ the Lord appeared to them at Sinai with various expressions of countenance. Pesik. Vayhi, p. 5a> קרסי זהב נראין … הנראיןוכ׳, v. קֶרֶס. Ḥag.2a; Snh.4b, a. e. (ref. to יראה, Ex. 23:17) יִרְאֶה יֵרָאֶה … לִרְאוֹת … לֵירָאוֹת you may read it yireh (he shall see, the Lord) or yeraëh (he shall be seen): as He comes to see, so does He come to be seen (i. e. he that is blind in one eye is exempt from visiting the Temple. Ḥag.5b הנראין ואינן רואין … הרואים יאינן נראין, v. קָבַל I, Hif.Pes.53a שנ׳ כמקדישוכ׳ it looks as if he dedicated his animal as a sacrifice, and were to eat sacred meat outside of the Temple. Ab. II, 3 נראין כאוהביןוכ׳ they appear to be friends as long as it profits them; a. v. fr. 2) to become fit, be fit. Yoma 64a, v. דָּחָה. Succ.33b נ׳ ונדחה חוזר ונ׳ what had been fit at one time of the Holy Day, and was discarded (on account of a temporary unfitness), may again become fit (for use on the same day); a. e. 3) to be liked, approved of; to appear reasonable. Ḥull.108b נ׳ דבריוכ׳ R. Judahs opinion is acceptable in the event that no stirring has taken place. Ib. 109a נ׳ דבריר׳ י׳ בהא … בהא R. Judahs opinion is acceptable in such a case, and that of the scholars in such a case. Ber.33b ר׳ חייא … נראין R. Ḥ. bar Abba reported Rabbi to have said nirin (it seems acceptable), contrad. to מטין a. מודים; Erub.46b; a. fr. Hif. הֶרְאָה to cause to see; to show. Pesik. Shek., p. 19a> (ref. to Ex. 30:13) כמין מטבע … והֶרְאֵהוּ למשהוכ׳ the Lord took a sort of a coin of fire from under his throne of glory and showed it to Moses, saying, ‘this they shall give, like this Ib. p. 18b> הקטנהה׳ לדודוכ׳ he (Joab) produced before David the smaller census, the larger he did not. Kidd.48b; B. Bath. 165a, a. e. מרְאֶה מקום הוא לו he merely indicated the place to him, v. קְפֵידָא. Ber.55b מראין לו חלום טוב is shown a good dream (vision), Ib. הֶרְאוּהוּ חלומווכ׳ was shown his own dream and the interpretation of his fellow prisoners dream. Ab. Zar.5a ה׳ לוהקב״ה לאדם דורוכ׳ the Lord allowed Adam to see each coming generation and its preachers Taan.10b אל תַּרְאוּ עצמכםוכ׳, v. שָׂבֵעַ I; a. v. fr.ה׳ פנים a) ( to show a ( friendly) face, to visit the mourner. Y.M. Kat. III, 82b מפני … להַרְאוֹתוכ׳ why is it recommended to visit the mourner (on the Sabbath, when no other mourning ceremonies are otherwise observed)? Ib. 83a bot. אין מראיןוכ׳ a mourner is not visited on New Years Day Gen. R. s. 100; a. e.b) to enlighten, convince by clear argument. Snh.93b (ref. to איש תאר, 1 Sam. 16:18) שמראה פנים בהלכה he makes faces shine when he argues; Num. R. s. 13; (Ruth R. to II, 1; Yalk. Sam. 125 שמאיר); a. e. Hof. הוּרְאָה to be shown. Y.M. Kat. III, 82c top אם הוּרְאוּ לו רוב פנים if most of the faces have been shown him, i. e. if the majority of comforters have been to see him (v. supra). Hithpa. הִתְרָאֶה to show ones self. Taan.10b שכח … אל יִתְרָאֶה בפני הצבור if he forgot and ate and drank (in a place where a fast is held), he must not show himself before the people.

ראי, רָאָה(b. h.) ( to meet with, 1) to see. Ber.IX, 1 הרואֶה מקיםוכ׳ he who sees (comes to) a place Ib. 56b הרואה נהר בחלום he who sees a river in his dream. B. Bath.82a כל שרואה פני חמה, v. גֶּזַע. Gen. R. s. 56 רוֹאִים אתם … רואה do you see what I see? Ex. R. s. 3 אתה רואה ראייה אחתוכ׳ thou seest only one vision, but I see two; אתה רואה אותן באיןוכ׳ thou seest them come to Sinai and receive my Law, but I see B. Mets.73b רָאִיתָ שאינווכ׳ if thou observest that he does not conduct himself properly; a. v. fr.Snh.52a הֵנִרְאֶה מיוכ׳ (Ms. M. הֵא נראה) well, we shall see which, v. קָבַר. Sabb.150a לא יאמר … הנראה שתעמורוכ׳ one must not say to ones neighbor (on the Sabbath), well, we shall see (I am confident) that you will be with me in the evening (for business); Ab. Zar.7a (Tosaf. = הֲנִרְאֶה בעיניך, Nif. is it pleasing to thee?); Tosef.Sabb. XVII (XVIII), 11 נראה ed. Zuck. (Var. הנ׳). Sifré Num. 84 הנראה שתגיע עמנווכ׳ be sure to arrive with (meet) us at Ib. הנ׳ שתעמידניוכ׳ be sure to wake me up, for I ר׳ דם, ר׳ קרי to have an attack, be affected with. Yeb.76a לאר׳ קרי מימיו he never had a nightly pollution. Zab. I, 1 ר׳ אחת … ובשלישיר׳ שתים (sub. זיבה) if he felt one attack of gonorrhœa …, and on the third day he had two attacks. Ber.III, 6 רָאֲתָה נדה (sub. דם) felt menstruation. Ib. 26a ר׳ זיבה felt a flux; a. fr. 2) to reflect; to reason; to consider. B. Bath.83a רוֹאִין … כאילווכ׳ we consider the central vine-trees as if not existing. Erub.I, 5 רואין אותה … מתכת we consider it (the cross-piece of straw or reeds) as if it were of metal; עקימה רואיןוכ׳ if it is curved, we consider it as if it were straight. Gen. R. l. c. הוי רואה דמיווכ׳ look upon the blood of this ram, as if it were the blood of ; a. v. fr.מהר׳ what did he see?, what was the reason; in gen. why? B. Bath. 123a מהר׳ יעקב שנטלוכ׳ what reason had Jacob to take the birthright from Reuben? Pes.53b מה רָאוּ … שמסרווכ׳ what did Hananiah, Mishael and Azariah have in mind (how did they reason) when they were ready to give up their lives ? Sifré Deut. 307 מה ראו … שנשטפווכ׳ why were the men of the flood drowned ?; a. fr. 3) to see the reason of, to like, choose, prefer, approve of. Keth.XIII, 3, sq. רואה אני את רבריוכ׳ I like the opinion of Admon. Ib. 109a כל מקום שאמר … רואח אניוכ׳ wherever R. G. said, I like, that opinion is the adopted rule. Ab. II, 7 רואה אני … מדבריכם I prefer what El. … said to what you said; a. fr.Part. pass. רָאוּי; f. רְאוּיָה; pl. רְאוּיִים; רְאוּיִין; רְאוּיוֹת chosen, selected; designated, predestined; fit, worthy, adapted (v. חֲזִי). Bekh.59b, a. e. מנין הר׳, v. מִנְיָן. Ḥull.83b, a. fr. כל הר׳ לבילה whatever is capable of being mixed, v. בִּילָה. Nidd.VI, 4 כל הר׳ לדוןוכ׳ whoever is fit (authorized) to give judgment in a criminal court, is fit Sabb.89b ר׳ היה יעקבוכ׳ Jacob was destined to go down to Egypt in iron chains, but his merits were the cause (that no such force was used). Snh.107a ר׳ היתהוכ׳ Bathsheba … was predestined (as wife) for David, only he anticipated fate, v. פַּגָּה. Ber.4a ר׳ היו ישראל ליעשותוכ׳ it had been intended that a miracle be performed for the Israelites in Ezras days, as it has been in Joshuas time, but sin was the cause (that it was not done). Nidd.60a ר׳ לראות fit (old enough) to have menstruation; a. v. fr. Nif. נִרְאָה 1) to be seen, be visible; to appear; to seem. Gen. R. s. 48 נִרְאִין כאוכליןוכ׳ they had the appearance of eating, one course after the other being removed. Pesik. R. s. 21 בפנים הרבה נ׳ להםוכ׳ the Lord appeared to them at Sinai with various expressions of countenance. Pesik. Vayhi, p. 5a> קרסי זהב נראין … הנראיןוכ׳, v. קֶרֶס. Ḥag.2a; Snh.4b, a. e. (ref. to יראה, Ex. 23:17) יִרְאֶה יֵרָאֶה … לִרְאוֹת … לֵירָאוֹת you may read it yireh (he shall see, the Lord) or yeraëh (he shall be seen): as He comes to see, so does He come to be seen (i. e. he that is blind in one eye is exempt from visiting the Temple. Ḥag.5b הנראין ואינן רואין … הרואים יאינן נראין, v. קָבַל I, Hif.Pes.53a שנ׳ כמקדישוכ׳ it looks as if he dedicated his animal as a sacrifice, and were to eat sacred meat outside of the Temple. Ab. II, 3 נראין כאוהביןוכ׳ they appear to be friends as long as it profits them; a. v. fr. 2) to become fit, be fit. Yoma 64a, v. דָּחָה. Succ.33b נ׳ ונדחה חוזר ונ׳ what had been fit at one time of the Holy Day, and was discarded (on account of a temporary unfitness), may again become fit (for use on the same day); a. e. 3) to be liked, approved of; to appear reasonable. Ḥull.108b נ׳ דבריוכ׳ R. Judahs opinion is acceptable in the event that no stirring has taken place. Ib. 109a נ׳ דבריר׳ י׳ בהא … בהא R. Judahs opinion is acceptable in such a case, and that of the scholars in such a case. Ber.33b ר׳ חייא … נראין R. Ḥ. bar Abba reported Rabbi to have said nirin (it seems acceptable), contrad. to מטין a. מודים; Erub.46b; a. fr. Hif. הֶרְאָה to cause to see; to show. Pesik. Shek., p. 19a> (ref. to Ex. 30:13) כמין מטבע … והֶרְאֵהוּ למשהוכ׳ the Lord took a sort of a coin of fire from under his throne of glory and showed it to Moses, saying, ‘this they shall give, like this Ib. p. 18b> הקטנהה׳ לדודוכ׳ he (Joab) produced before David the smaller census, the larger he did not. Kidd.48b; B. Bath. 165a, a. e. מרְאֶה מקום הוא לו he merely indicated the place to him, v. קְפֵידָא. Ber.55b מראין לו חלום טוב is shown a good dream (vision), Ib. הֶרְאוּהוּ חלומווכ׳ was shown his own dream and the interpretation of his fellow prisoners dream. Ab. Zar.5a ה׳ לוהקב״ה לאדם דורוכ׳ the Lord allowed Adam to see each coming generation and its preachers Taan.10b אל תַּרְאוּ עצמכםוכ׳, v. שָׂבֵעַ I; a. v. fr.ה׳ פנים a) ( to show a ( friendly) face, to visit the mourner. Y.M. Kat. III, 82b מפני … להַרְאוֹתוכ׳ why is it recommended to visit the mourner (on the Sabbath, when no other mourning ceremonies are otherwise observed)? Ib. 83a bot. אין מראיןוכ׳ a mourner is not visited on New Years Day Gen. R. s. 100; a. e.b) to enlighten, convince by clear argument. Snh.93b (ref. to איש תאר, 1 Sam. 16:18) שמראה פנים בהלכה he makes faces shine when he argues; Num. R. s. 13; (Ruth R. to II, 1; Yalk. Sam. 125 שמאיר); a. e. Hof. הוּרְאָה to be shown. Y.M. Kat. III, 82c top אם הוּרְאוּ לו רוב פנים if most of the faces have been shown him, i. e. if the majority of comforters have been to see him (v. supra). Hithpa. הִתְרָאֶה to show ones self. Taan.10b שכח … אל יִתְרָאֶה בפני הצבור if he forgot and ate and drank (in a place where a fast is held), he must not show himself before the people.

צְרִיךְm., צְרִיכָא I f. = h צָרִיךְ. Targ. 1 Chr. 28:12. Targ. O. Gen. 16:12. Targ. Is. 53:2; a. fr.Taan.20b כל מאן דצ׳וכ׳ whosoever is in need, let him come and eat. Ib. כל דצ׳ ליתיוכ׳ let whoever needs (to wash his hands) enter ; a. fr. צריכא a) (in Y.) it is doubtful, v. צָרִיךְ. Y.Gitt.IV, 46a, v. אפרכוריס. Y.Ned.V, end, 54b תמן צ׳ ליהוכ׳ there it was doubtful to him, and here, v. פְּשִׁיטָא; a. fr.b) ( it is) necessary to state it. Ber.21a sq. וצ׳ דאי אשמעינן אימא לא׃ צ׳ and it was necessary (to teach both cases), for, if we had been taught only the first case, we might have thought …, and if we had been taught only the second case, we might have thought …: hence it was necessary. Pes.21a למה לי למיתנא … צ׳ דאי … צ׳ why was it necessary to say ‘domestic animals and ‘beasts of chase? It was necessary, for if …: hence it was necessary.לא צריכא ד׳ (sub. אלא) it would not have been necessary but for. Taan.20b לא צ׳ דנפלווכ׳ it would not have been necessary to use the double expression ‘ruinous and ‘liable to fall, were it not for the sake of intimating a case like that of walls which have fallen in consequence of their height, or which stand on the edga of a river. Yoma 83b פשיטא לא צ׳ בשבת is it not self-evident? It was necessary to state it for the eventuality of its being on the Sabbath. B. Mets.30b לא צ׳ דהוהוכ׳ it means a case, when he saw the animal pasturing ; a. v. fr.Pl. צְרִיכִין, צְרִיכֵי; צְרִיכָן. Targ. Y. Lev. 23:42. Targ. 2 Sam. 21:4; a. fr.B. Mets.31a עומרין דצ׳ לארעא sheaves which need the ground (whereon they lie to ripen). Ib. צ׳ דאיוכ׳ all these three passages are necessary, for if Pes.23a וצ׳ and both clauses are necessary; a. fr.

צְרִיךְm., צְרִיכָא I f. = h צָרִיךְ. Targ. 1 Chr. 28:12. Targ. O. Gen. 16:12. Targ. Is. 53:2; a. fr.Taan.20b כל מאן דצ׳וכ׳ whosoever is in need, let him come and eat. Ib. כל דצ׳ ליתיוכ׳ let whoever needs (to wash his hands) enter ; a. fr. צריכא a) (in Y.) it is doubtful, v. צָרִיךְ. Y.Gitt.IV, 46a, v. אפרכוריס. Y.Ned.V, end, 54b תמן צ׳ ליהוכ׳ there it was doubtful to him, and here, v. פְּשִׁיטָא; a. fr.b) ( it is) necessary to state it. Ber.21a sq. וצ׳ דאי אשמעינן אימא לא׃ צ׳ and it was necessary (to teach both cases), for, if we had been taught only the first case, we might have thought …, and if we had been taught only the second case, we might have thought …: hence it was necessary. Pes.21a למה לי למיתנא … צ׳ דאי … צ׳ why was it necessary to say ‘domestic animals and ‘beasts of chase? It was necessary, for if …: hence it was necessary.לא צריכא ד׳ (sub. אלא) it would not have been necessary but for. Taan.20b לא צ׳ דנפלווכ׳ it would not have been necessary to use the double expression ‘ruinous and ‘liable to fall, were it not for the sake of intimating a case like that of walls which have fallen in consequence of their height, or which stand on the edga of a river. Yoma 83b פשיטא לא צ׳ בשבת is it not self-evident? It was necessary to state it for the eventuality of its being on the Sabbath. B. Mets.30b לא צ׳ דהוהוכ׳ it means a case, when he saw the animal pasturing ; a. v. fr.Pl. צְרִיכִין, צְרִיכֵי; צְרִיכָן. Targ. Y. Lev. 23:42. Targ. 2 Sam. 21:4; a. fr.B. Mets.31a עומרין דצ׳ לארעא sheaves which need the ground (whereon they lie to ripen). Ib. צ׳ דאיוכ׳ all these three passages are necessary, for if Pes.23a וצ׳ and both clauses are necessary; a. fr.

קָרֵב(b. h.) 1) to join, come near, be near; to be offered as קָרְבָּן. Zeb.VIII, 2 יִקְרַב לשם מי שהוא let it be offered in behalf of him to whom it may belong. Ib. 5 … אם ק׳ … יִקְרְבוּוכ׳ if one of the heads has been offered, let all of them be offered. Ib. 67b; Ḳinnim III, 3 חטאת קְרֵיבָה למעלהוכ׳ the sin-offering may have been offered on top and the burnt-offering beneath it. Men.VI, 1 הקומץ ק׳ … קְרֵבִים לעצמן the handful (of the priests meal-offering) is offered separately and the remainder separately; Y.Sot.III, 19b top קְרֵיבִין. Sifré Num. 29 קבע זמן לקריבים … למקריבים a time! is fixed for the things to be offered (Lev. 22:27), and a time for those who offer (Num. 6:10); a. fr. 2) to come before court; to sue, complain. Gen. R. s. 96 (ref. to ויקרבו, Gen. 47:29) כאדם … ק׳ עלוכ׳ as one says, that man has brought suit against his neighbor, v. קָבַל II; Yalk. ib. 156 קבל (corr. acc.). Pi. קֵירֵב 1) same, to come near. Ex. R. s. 20, beg. לא קי׳ אצלוכ׳ he had not come near Sarah.Esp. to approach; to pray, intercede, mediate, conciliate. Y.Ber.IV, 8b top זה שעובר … בא וקָרֵב עשה קרבנינווכ׳ we do not say to him who is to pass before the ark (v. תֵּיבָה), ‘come and pray, but, ‘come, draw near, (which means) ‘do our offerings, ‘satisfy our needs 2) to bring near; to befriend, attract, invite. B. Kam.24a ק׳ נגיחותיו if the ox did his gorings in near intervals (of less than three days). Eduy. VIII, 7 אין אליהו … לרחק ולְקָרֵב … המְקוֹרָבִין בזרועוכ׳ Elijah shall come not to decide between clean and unclean, nor to expel (declare genealogically degraded) and to receive (reinstate), but to expel those who have been received by force, and to reinstate those who have been expelled by force. Ib. משפחת … וקֵרְבָהּ בןוכ׳ there was a family … which Ben-Zion expelled by force, and another which they received by force (Bab. ed. וקֵרְבוּהָ בני יב׳; v. Rabb. D. S. a. l. note 40); Tosef. ib. III, 4; Kidd.71a. Eduy. l. c. לא לרחק ולא לקרבוכ׳ neither to expel nor to reinstate, but to make peace Sabb.31a קֵירְבָנוּ תחתוכ׳, v. עִנְוְתָנוּת. Ib. שקֵרַבְתַּנִיוכ׳ Ms. M. (ed. שהקרבתני) thou hast brought us near Tanḥ. Tsav 8 (ref. to Ps. 65:5) אשרי מי שבחרו … קֵרְבוֹ blessed he whom the Lord has chosen, although he did not bring him near; Num. R. s. 3 הקריבו. Ib. ק׳ את עצמו he brought himself near (to God, through his own deeds); ib. יתרו קרבוהקב״ה the Lord brought Jethro near (caused him to be converted); Yalk. Ex. 379; a. fr.Sifré Num. 94 (expl. לזרא, Num. 11:20, cmp. זָר) שתהיו מרחיקים … מְקָרְבִים אותו you will keep it at a distance (loathe it) more than you have been inviting (wishing for) it; Lev. R. s. 48.Part. pass. מְקוֹרָב; pl. מְקוֹרָבִין, v. supra. Hif. הִקְרִיב 1) to bring near, receive. Y.Dem.II, 23a top מַקְרִיבִין לכנפים, v. כָּנָף Num. R. l. c.; Sabb. l. c., v. supra; a. fr. 2) to offer, sacrifice. Men. XIII, 10 יַקְרִיבֶנָּה במקדש he must offer it in the Temple (of Jerusalem), ואם הִקְרִיבָהּוכ׳ but if he offered it in the Temple of Ḥonyo (in Egypt). Zeb.67b ותַקְרִיבֶנָּה למעלה and let her offer it on top, (v. supra Kal); Kinn. III, 6 ויַקְרִיבֶנָּהוכ׳ Mish. (Bab. ed. ויקרבנה, corr. acc.) and he (the priest) must offer it Ber.6b כאילוה׳ תודה as if he had offered a thank-offering. Ib. 17a as long as the Temple stood אדם חוטא ומַקְרִיבוכ׳ a man sinned and brought a sacrifice; ואין מקריביןוכ׳ yet only its fat and its blood were offered; כאילו הִקְרַבְתִּיו לפניךוכ׳ as if I had offered it (my fat and blood) on the altar before thee; a. v. fr. Nif. נִקְרַב to be offered. Y.Meg.I, 70c top ונִקְרְבוּ מהןוכ׳ and from their contributions was taken the wood for sacrifices; (Y.Taan.IV, 68b; Y.Shek.IV, beg.47d וקרבי). Hithpa. הִתְקָרֵב, Nithpa. נִתְקָרֵב 1) to be brought near, be received. Num. R. s. 3 יש נבחר ונדחה ונ׳וכ׳ some are chosen and repelled (disgraced) and received again Sifra Tsav, Milluïm ידע משהשנ׳ אהרן Moses learned that Aaron was received again (in grace); Yalk. Lev. 515; a. fr. 2) to be offered, sacrificed. Y. Taan. l. c. שלא יהא קרבן מִתְקָרֵבוכ׳ that none but their contributions should be offered first. Pirké dR. El. ch. XXXI אותו האיל … ובא להִתְקָרֵבוכ׳ that ram … ran and came to offer himself as a sacrifice in place of Isaac ; Yalk. Gen. 101; a. e. 3) to claim relationship. Deut. R. s. 2 … אם קרובו עני … פלוני מתקרב לי if a mans relative is poor, he makes himself the main person and him subordinate, saying, this man claims relationship to me; Y.Ber.IX, 13b (in mutilated text) ההן פלן מתקרב לן.

קָרֵב(b. h.) 1) to join, come near, be near; to be offered as קָרְבָּן. Zeb.VIII, 2 יִקְרַב לשם מי שהוא let it be offered in behalf of him to whom it may belong. Ib. 5 … אם ק׳ … יִקְרְבוּוכ׳ if one of the heads has been offered, let all of them be offered. Ib. 67b; Ḳinnim III, 3 חטאת קְרֵיבָה למעלהוכ׳ the sin-offering may have been offered on top and the burnt-offering beneath it. Men.VI, 1 הקומץ ק׳ … קְרֵבִים לעצמן the handful (of the priests meal-offering) is offered separately and the remainder separately; Y.Sot.III, 19b top קְרֵיבִין. Sifré Num. 29 קבע זמן לקריבים … למקריבים a time! is fixed for the things to be offered (Lev. 22:27), and a time for those who offer (Num. 6:10); a. fr. 2) to come before court; to sue, complain. Gen. R. s. 96 (ref. to ויקרבו, Gen. 47:29) כאדם … ק׳ עלוכ׳ as one says, that man has brought suit against his neighbor, v. קָבַל II; Yalk. ib. 156 קבל (corr. acc.). Pi. קֵירֵב 1) same, to come near. Ex. R. s. 20, beg. לא קי׳ אצלוכ׳ he had not come near Sarah.Esp. to approach; to pray, intercede, mediate, conciliate. Y.Ber.IV, 8b top זה שעובר … בא וקָרֵב עשה קרבנינווכ׳ we do not say to him who is to pass before the ark (v. תֵּיבָה), ‘come and pray, but, ‘come, draw near, (which means) ‘do our offerings, ‘satisfy our needs 2) to bring near; to befriend, attract, invite. B. Kam.24a ק׳ נגיחותיו if the ox did his gorings in near intervals (of less than three days). Eduy. VIII, 7 אין אליהו … לרחק ולְקָרֵב … המְקוֹרָבִין בזרועוכ׳ Elijah shall come not to decide between clean and unclean, nor to expel (declare genealogically degraded) and to receive (reinstate), but to expel those who have been received by force, and to reinstate those who have been expelled by force. Ib. משפחת … וקֵרְבָהּ בןוכ׳ there was a family … which Ben-Zion expelled by force, and another which they received by force (Bab. ed. וקֵרְבוּהָ בני יב׳; v. Rabb. D. S. a. l. note 40); Tosef. ib. III, 4; Kidd.71a. Eduy. l. c. לא לרחק ולא לקרבוכ׳ neither to expel nor to reinstate, but to make peace Sabb.31a קֵירְבָנוּ תחתוכ׳, v. עִנְוְתָנוּת. Ib. שקֵרַבְתַּנִיוכ׳ Ms. M. (ed. שהקרבתני) thou hast brought us near Tanḥ. Tsav 8 (ref. to Ps. 65:5) אשרי מי שבחרו … קֵרְבוֹ blessed he whom the Lord has chosen, although he did not bring him near; Num. R. s. 3 הקריבו. Ib. ק׳ את עצמו he brought himself near (to God, through his own deeds); ib. יתרו קרבוהקב״ה the Lord brought Jethro near (caused him to be converted); Yalk. Ex. 379; a. fr.Sifré Num. 94 (expl. לזרא, Num. 11:20, cmp. זָר) שתהיו מרחיקים … מְקָרְבִים אותו you will keep it at a distance (loathe it) more than you have been inviting (wishing for) it; Lev. R. s. 48.Part. pass. מְקוֹרָב; pl. מְקוֹרָבִין, v. supra. Hif. הִקְרִיב 1) to bring near, receive. Y.Dem.II, 23a top מַקְרִיבִין לכנפים, v. כָּנָף Num. R. l. c.; Sabb. l. c., v. supra; a. fr. 2) to offer, sacrifice. Men. XIII, 10 יַקְרִיבֶנָּה במקדש he must offer it in the Temple (of Jerusalem), ואם הִקְרִיבָהּוכ׳ but if he offered it in the Temple of Ḥonyo (in Egypt). Zeb.67b ותַקְרִיבֶנָּה למעלה and let her offer it on top, (v. supra Kal); Kinn. III, 6 ויַקְרִיבֶנָּהוכ׳ Mish. (Bab. ed. ויקרבנה, corr. acc.) and he (the priest) must offer it Ber.6b כאילוה׳ תודה as if he had offered a thank-offering. Ib. 17a as long as the Temple stood אדם חוטא ומַקְרִיבוכ׳ a man sinned and brought a sacrifice; ואין מקריביןוכ׳ yet only its fat and its blood were offered; כאילו הִקְרַבְתִּיו לפניךוכ׳ as if I had offered it (my fat and blood) on the altar before thee; a. v. fr. Nif. נִקְרַב to be offered. Y.Meg.I, 70c top ונִקְרְבוּ מהןוכ׳ and from their contributions was taken the wood for sacrifices; (Y.Taan.IV, 68b; Y.Shek.IV, beg.47d וקרבי). Hithpa. הִתְקָרֵב, Nithpa. נִתְקָרֵב 1) to be brought near, be received. Num. R. s. 3 יש נבחר ונדחה ונ׳וכ׳ some are chosen and repelled (disgraced) and received again Sifra Tsav, Milluïm ידע משהשנ׳ אהרן Moses learned that Aaron was received again (in grace); Yalk. Lev. 515; a. fr. 2) to be offered, sacrificed. Y. Taan. l. c. שלא יהא קרבן מִתְקָרֵבוכ׳ that none but their contributions should be offered first. Pirké dR. El. ch. XXXI אותו האיל … ובא להִתְקָרֵבוכ׳ that ram … ran and came to offer himself as a sacrifice in place of Isaac ; Yalk. Gen. 101; a. e. 3) to claim relationship. Deut. R. s. 2 … אם קרובו עני … פלוני מתקרב לי if a mans relative is poor, he makes himself the main person and him subordinate, saying, this man claims relationship to me; Y.Ber.IX, 13b (in mutilated text) ההן פלן מתקרב לן.

גֵּו, גֵּיו, גַּו, גַּוָּא,constr. גּוֹ, גּוֹא ch. same; 1) (= h. קֶרֶב) belly; innermost. Targ. Ex. 29:13; a. e. Targ. Prov. 26:24. Targ. O. Deut. 3:16 (h. text תּוֹךְ); a. fr.Sabb.152b לגַוֵּיה דביתא (insert וליזול) and go home. Cant. R. to IV, 8 like the hen דמנערא גפח מגווא קטמא (read מִגּוֹא) that shakes her wings off (rising) from between the ashes (Gen. R. s. 75 beg. מן קיטמא). Cant. R. to I, 7 יומא דהוה קאים בגַוֵּיה the day on which he stood, i. e. that every day; a. fr.Pl. גַּוַּיָּא. Targ. Prov. 20:27 (ed. Lag. גַּוַּיָּיה). 2) (with or without ב) among, amid; in, into. Targ. Ex. 14:22; a. fr.Y.Peah VIII, 20d bot. מן גּוֹא לפסא out of the pot. Ḥull.41a אית ליה שותפות בגַוָּהּ he owns a share in it. Ib. 48b קופא לגֵיו if the head of the pin is towards the inside. Lev. R. s. 12 את מפני מלגאו … מלבד pour thou out from inside (the hole), and I shall drink from outside. B. Mets.53b sq., v. בַּר I ch. a. חוּמְשָׁא.Pes.110b אתית לגו, אתית לגאו I have come among (you). Y.Keth.XII, 35b; Y.Kil.IX, 32c bot. גוא ארעאוכ׳ in a unclean land. Y. Keth. l. c.a> bot.; Y. Kil. l. c.b> bot. (גובני) גו בני in the bath-house. Y.Ned.IX, 41b bot. גו שמשא in the sun (in sunlight); a. v. fr. מן גו, מִגּוֹ, מִיגּוֹ because, in consequence of. Y.Taan.II, 65b, v. בּוּךְ. Y.Ber.I, 3b top מן גו דאינון ציבחר because they are brief.B. Mets.39b מיגו דמוקמינןוכ׳ since we have to appoint a guardian for Ib. 5b, a. fr. מ׳ דחשיד אממונאוכ׳ since he is suspected of wrong-doing in money matters, he is also suspected of swearing falsely; a. fr.Hence מִיגּוֹ, מִגּוֹ Miggo, 1) (= h. מִתּוֹךְ, Shebu.45b, and מֵאַחַר, v. אַחַר) a legal rule according to which a deponents statement is accepted as true on the ground that, if he had intended to tell a lie, he might have invented one more advantageous to his case (cmp. B. Bath.31a מה לו לשקר אי בעיוכ׳ why should he lie? If he wanted to lie, he might have said). Keth.16a התם מאי מ׳ איכא what miggo is there in that case, i. e. what choice did she have in inventing a statement, if she intended to tell a lie? Ib. מכדי האי מ׳ והאי מ׳וכ׳ since in this case there is the legal presumption of a miggo, and so is in the other, what is the difference between the one miggo and the other?; a. fr. 2) (cmp. אַגַּב) an action declared valid because one part of it was indisputably legitimate, or because the legal status required for its legitimacy might easily have been obtained. B. Mets.9b מ׳ דאי בעי מפקרוכ׳ since, if he wanted, he might have declared his possession public property, in which case he would have obtained the legal status of poverty entitling him to the corner of the field (פֵּאָה), and since (if he had resigned his property) he would have been entitled to take possession of the corner for himself, he has a right also to take possession of it in behalf of his neighbor. Ib. תרי מ׳ לא אמרינן two miggos cannot be accepted, i. e. two conditions required to make an action legitimate cannot be dispensed with. Ib. 8a Ned.88b; a. e.

גֵּו, גֵּיו, גַּו, גַּוָּא,constr. גּוֹ, גּוֹא ch. same; 1) (= h. קֶרֶב) belly; innermost. Targ. Ex. 29:13; a. e. Targ. Prov. 26:24. Targ. O. Deut. 3:16 (h. text תּוֹךְ); a. fr.Sabb.152b לגַוֵּיה דביתא (insert וליזול) and go home. Cant. R. to IV, 8 like the hen דמנערא גפח מגווא קטמא (read מִגּוֹא) that shakes her wings off (rising) from between the ashes (Gen. R. s. 75 beg. מן קיטמא). Cant. R. to I, 7 יומא דהוה קאים בגַוֵּיה the day on which he stood, i. e. that every day; a. fr.Pl. גַּוַּיָּא. Targ. Prov. 20:27 (ed. Lag. גַּוַּיָּיה). 2) (with or without ב) among, amid; in, into. Targ. Ex. 14:22; a. fr.Y.Peah VIII, 20d bot. מן גּוֹא לפסא out of the pot. Ḥull.41a אית ליה שותפות בגַוָּהּ he owns a share in it. Ib. 48b קופא לגֵיו if the head of the pin is towards the inside. Lev. R. s. 12 את מפני מלגאו … מלבד pour thou out from inside (the hole), and I shall drink from outside. B. Mets.53b sq., v. בַּר I ch. a. חוּמְשָׁא.Pes.110b אתית לגו, אתית לגאו I have come among (you). Y.Keth.XII, 35b; Y.Kil.IX, 32c bot. גוא ארעאוכ׳ in a unclean land. Y. Keth. l. c.a> bot.; Y. Kil. l. c.b> bot. (גובני) גו בני in the bath-house. Y.Ned.IX, 41b bot. גו שמשא in the sun (in sunlight); a. v. fr. מן גו, מִגּוֹ, מִיגּוֹ because, in consequence of. Y.Taan.II, 65b, v. בּוּךְ. Y.Ber.I, 3b top מן גו דאינון ציבחר because they are brief.B. Mets.39b מיגו דמוקמינןוכ׳ since we have to appoint a guardian for Ib. 5b, a. fr. מ׳ דחשיד אממונאוכ׳ since he is suspected of wrong-doing in money matters, he is also suspected of swearing falsely; a. fr.Hence מִיגּוֹ, מִגּוֹ Miggo, 1) (= h. מִתּוֹךְ, Shebu.45b, and מֵאַחַר, v. אַחַר) a legal rule according to which a deponents statement is accepted as true on the ground that, if he had intended to tell a lie, he might have invented one more advantageous to his case (cmp. B. Bath.31a מה לו לשקר אי בעיוכ׳ why should he lie? If he wanted to lie, he might have said). Keth.16a התם מאי מ׳ איכא what miggo is there in that case, i. e. what choice did she have in inventing a statement, if she intended to tell a lie? Ib. מכדי האי מ׳ והאי מ׳וכ׳ since in this case there is the legal presumption of a miggo, and so is in the other, what is the difference between the one miggo and the other?; a. fr. 2) (cmp. אַגַּב) an action declared valid because one part of it was indisputably legitimate, or because the legal status required for its legitimacy might easily have been obtained. B. Mets.9b מ׳ דאי בעי מפקרוכ׳ since, if he wanted, he might have declared his possession public property, in which case he would have obtained the legal status of poverty entitling him to the corner of the field (פֵּאָה), and since (if he had resigned his property) he would have been entitled to take possession of the corner for himself, he has a right also to take possession of it in behalf of his neighbor. Ib. תרי מ׳ לא אמרינן two miggos cannot be accepted, i. e. two conditions required to make an action legitimate cannot be dispensed with. Ib. 8a Ned.88b; a. e.

גֵּו, גֵּיו, גַּו, גַּוָּא,constr. גּוֹ, גּוֹא ch. same; 1) (= h. קֶרֶב) belly; innermost. Targ. Ex. 29:13; a. e. Targ. Prov. 26:24. Targ. O. Deut. 3:16 (h. text תּוֹךְ); a. fr.Sabb.152b לגַוֵּיה דביתא (insert וליזול) and go home. Cant. R. to IV, 8 like the hen דמנערא גפח מגווא קטמא (read מִגּוֹא) that shakes her wings off (rising) from between the ashes (Gen. R. s. 75 beg. מן קיטמא). Cant. R. to I, 7 יומא דהוה קאים בגַוֵּיה the day on which he stood, i. e. that every day; a. fr.Pl. גַּוַּיָּא. Targ. Prov. 20:27 (ed. Lag. גַּוַּיָּיה). 2) (with or without ב) among, amid; in, into. Targ. Ex. 14:22; a. fr.Y.Peah VIII, 20d bot. מן גּוֹא לפסא out of the pot. Ḥull.41a אית ליה שותפות בגַוָּהּ he owns a share in it. Ib. 48b קופא לגֵיו if the head of the pin is towards the inside. Lev. R. s. 12 את מפני מלגאו … מלבד pour thou out from inside (the hole), and I shall drink from outside. B. Mets.53b sq., v. בַּר I ch. a. חוּמְשָׁא.Pes.110b אתית לגו, אתית לגאו I have come among (you). Y.Keth.XII, 35b; Y.Kil.IX, 32c bot. גוא ארעאוכ׳ in a unclean land. Y. Keth. l. c.a> bot.; Y. Kil. l. c.b> bot. (גובני) גו בני in the bath-house. Y.Ned.IX, 41b bot. גו שמשא in the sun (in sunlight); a. v. fr. מן גו, מִגּוֹ, מִיגּוֹ because, in consequence of. Y.Taan.II, 65b, v. בּוּךְ. Y.Ber.I, 3b top מן גו דאינון ציבחר because they are brief.B. Mets.39b מיגו דמוקמינןוכ׳ since we have to appoint a guardian for Ib. 5b, a. fr. מ׳ דחשיד אממונאוכ׳ since he is suspected of wrong-doing in money matters, he is also suspected of swearing falsely; a. fr.Hence מִיגּוֹ, מִגּוֹ Miggo, 1) (= h. מִתּוֹךְ, Shebu.45b, and מֵאַחַר, v. אַחַר) a legal rule according to which a deponents statement is accepted as true on the ground that, if he had intended to tell a lie, he might have invented one more advantageous to his case (cmp. B. Bath.31a מה לו לשקר אי בעיוכ׳ why should he lie? If he wanted to lie, he might have said). Keth.16a התם מאי מ׳ איכא what miggo is there in that case, i. e. what choice did she have in inventing a statement, if she intended to tell a lie? Ib. מכדי האי מ׳ והאי מ׳וכ׳ since in this case there is the legal presumption of a miggo, and so is in the other, what is the difference between the one miggo and the other?; a. fr. 2) (cmp. אַגַּב) an action declared valid because one part of it was indisputably legitimate, or because the legal status required for its legitimacy might easily have been obtained. B. Mets.9b מ׳ דאי בעי מפקרוכ׳ since, if he wanted, he might have declared his possession public property, in which case he would have obtained the legal status of poverty entitling him to the corner of the field (פֵּאָה), and since (if he had resigned his property) he would have been entitled to take possession of the corner for himself, he has a right also to take possession of it in behalf of his neighbor. Ib. תרי מ׳ לא אמרינן two miggos cannot be accepted, i. e. two conditions required to make an action legitimate cannot be dispensed with. Ib. 8a Ned.88b; a. e.

גֵּו, גֵּיו, גַּו, גַּוָּא,constr. גּוֹ, גּוֹא ch. same; 1) (= h. קֶרֶב) belly; innermost. Targ. Ex. 29:13; a. e. Targ. Prov. 26:24. Targ. O. Deut. 3:16 (h. text תּוֹךְ); a. fr.Sabb.152b לגַוֵּיה דביתא (insert וליזול) and go home. Cant. R. to IV, 8 like the hen דמנערא גפח מגווא קטמא (read מִגּוֹא) that shakes her wings off (rising) from between the ashes (Gen. R. s. 75 beg. מן קיטמא). Cant. R. to I, 7 יומא דהוה קאים בגַוֵּיה the day on which he stood, i. e. that every day; a. fr.Pl. גַּוַּיָּא. Targ. Prov. 20:27 (ed. Lag. גַּוַּיָּיה). 2) (with or without ב) among, amid; in, into. Targ. Ex. 14:22; a. fr.Y.Peah VIII, 20d bot. מן גּוֹא לפסא out of the pot. Ḥull.41a אית ליה שותפות בגַוָּהּ he owns a share in it. Ib. 48b קופא לגֵיו if the head of the pin is towards the inside. Lev. R. s. 12 את מפני מלגאו … מלבד pour thou out from inside (the hole), and I shall drink from outside. B. Mets.53b sq., v. בַּר I ch. a. חוּמְשָׁא.Pes.110b אתית לגו, אתית לגאו I have come among (you). Y.Keth.XII, 35b; Y.Kil.IX, 32c bot. גוא ארעאוכ׳ in a unclean land. Y. Keth. l. c.a> bot.; Y. Kil. l. c.b> bot. (גובני) גו בני in the bath-house. Y.Ned.IX, 41b bot. גו שמשא in the sun (in sunlight); a. v. fr. מן גו, מִגּוֹ, מִיגּוֹ because, in consequence of. Y.Taan.II, 65b, v. בּוּךְ. Y.Ber.I, 3b top מן גו דאינון ציבחר because they are brief.B. Mets.39b מיגו דמוקמינןוכ׳ since we have to appoint a guardian for Ib. 5b, a. fr. מ׳ דחשיד אממונאוכ׳ since he is suspected of wrong-doing in money matters, he is also suspected of swearing falsely; a. fr.Hence מִיגּוֹ, מִגּוֹ Miggo, 1) (= h. מִתּוֹךְ, Shebu.45b, and מֵאַחַר, v. אַחַר) a legal rule according to which a deponents statement is accepted as true on the ground that, if he had intended to tell a lie, he might have invented one more advantageous to his case (cmp. B. Bath.31a מה לו לשקר אי בעיוכ׳ why should he lie? If he wanted to lie, he might have said). Keth.16a התם מאי מ׳ איכא what miggo is there in that case, i. e. what choice did she have in inventing a statement, if she intended to tell a lie? Ib. מכדי האי מ׳ והאי מ׳וכ׳ since in this case there is the legal presumption of a miggo, and so is in the other, what is the difference between the one miggo and the other?; a. fr. 2) (cmp. אַגַּב) an action declared valid because one part of it was indisputably legitimate, or because the legal status required for its legitimacy might easily have been obtained. B. Mets.9b מ׳ דאי בעי מפקרוכ׳ since, if he wanted, he might have declared his possession public property, in which case he would have obtained the legal status of poverty entitling him to the corner of the field (פֵּאָה), and since (if he had resigned his property) he would have been entitled to take possession of the corner for himself, he has a right also to take possession of it in behalf of his neighbor. Ib. תרי מ׳ לא אמרינן two miggos cannot be accepted, i. e. two conditions required to make an action legitimate cannot be dispensed with. Ib. 8a Ned.88b; a. e.

גֵּו, גֵּיו, גַּו, גַּוָּא,constr. גּוֹ, גּוֹא ch. same; 1) (= h. קֶרֶב) belly; innermost. Targ. Ex. 29:13; a. e. Targ. Prov. 26:24. Targ. O. Deut. 3:16 (h. text תּוֹךְ); a. fr.Sabb.152b לגַוֵּיה דביתא (insert וליזול) and go home. Cant. R. to IV, 8 like the hen דמנערא גפח מגווא קטמא (read מִגּוֹא) that shakes her wings off (rising) from between the ashes (Gen. R. s. 75 beg. מן קיטמא). Cant. R. to I, 7 יומא דהוה קאים בגַוֵּיה the day on which he stood, i. e. that every day; a. fr.Pl. גַּוַּיָּא. Targ. Prov. 20:27 (ed. Lag. גַּוַּיָּיה). 2) (with or without ב) among, amid; in, into. Targ. Ex. 14:22; a. fr.Y.Peah VIII, 20d bot. מן גּוֹא לפסא out of the pot. Ḥull.41a אית ליה שותפות בגַוָּהּ he owns a share in it. Ib. 48b קופא לגֵיו if the head of the pin is towards the inside. Lev. R. s. 12 את מפני מלגאו … מלבד pour thou out from inside (the hole), and I shall drink from outside. B. Mets.53b sq., v. בַּר I ch. a. חוּמְשָׁא.Pes.110b אתית לגו, אתית לגאו I have come among (you). Y.Keth.XII, 35b; Y.Kil.IX, 32c bot. גוא ארעאוכ׳ in a unclean land. Y. Keth. l. c.a> bot.; Y. Kil. l. c.b> bot. (גובני) גו בני in the bath-house. Y.Ned.IX, 41b bot. גו שמשא in the sun (in sunlight); a. v. fr. מן גו, מִגּוֹ, מִיגּוֹ because, in consequence of. Y.Taan.II, 65b, v. בּוּךְ. Y.Ber.I, 3b top מן גו דאינון ציבחר because they are brief.B. Mets.39b מיגו דמוקמינןוכ׳ since we have to appoint a guardian for Ib. 5b, a. fr. מ׳ דחשיד אממונאוכ׳ since he is suspected of wrong-doing in money matters, he is also suspected of swearing falsely; a. fr.Hence מִיגּוֹ, מִגּוֹ Miggo, 1) (= h. מִתּוֹךְ, Shebu.45b, and מֵאַחַר, v. אַחַר) a legal rule according to which a deponents statement is accepted as true on the ground that, if he had intended to tell a lie, he might have invented one more advantageous to his case (cmp. B. Bath.31a מה לו לשקר אי בעיוכ׳ why should he lie? If he wanted to lie, he might have said). Keth.16a התם מאי מ׳ איכא what miggo is there in that case, i. e. what choice did she have in inventing a statement, if she intended to tell a lie? Ib. מכדי האי מ׳ והאי מ׳וכ׳ since in this case there is the legal presumption of a miggo, and so is in the other, what is the difference between the one miggo and the other?; a. fr. 2) (cmp. אַגַּב) an action declared valid because one part of it was indisputably legitimate, or because the legal status required for its legitimacy might easily have been obtained. B. Mets.9b מ׳ דאי בעי מפקרוכ׳ since, if he wanted, he might have declared his possession public property, in which case he would have obtained the legal status of poverty entitling him to the corner of the field (פֵּאָה), and since (if he had resigned his property) he would have been entitled to take possession of the corner for himself, he has a right also to take possession of it in behalf of his neighbor. Ib. תרי מ׳ לא אמרינן two miggos cannot be accepted, i. e. two conditions required to make an action legitimate cannot be dispensed with. Ib. 8a Ned.88b; a. e.

גֵּו, גֵּיו, גַּו, גַּוָּא,constr. גּוֹ, גּוֹא ch. same; 1) (= h. קֶרֶב) belly; innermost. Targ. Ex. 29:13; a. e. Targ. Prov. 26:24. Targ. O. Deut. 3:16 (h. text תּוֹךְ); a. fr.Sabb.152b לגַוֵּיה דביתא (insert וליזול) and go home. Cant. R. to IV, 8 like the hen דמנערא גפח מגווא קטמא (read מִגּוֹא) that shakes her wings off (rising) from between the ashes (Gen. R. s. 75 beg. מן קיטמא). Cant. R. to I, 7 יומא דהוה קאים בגַוֵּיה the day on which he stood, i. e. that every day; a. fr.Pl. גַּוַּיָּא. Targ. Prov. 20:27 (ed. Lag. גַּוַּיָּיה). 2) (with or without ב) among, amid; in, into. Targ. Ex. 14:22; a. fr.Y.Peah VIII, 20d bot. מן גּוֹא לפסא out of the pot. Ḥull.41a אית ליה שותפות בגַוָּהּ he owns a share in it. Ib. 48b קופא לגֵיו if the head of the pin is towards the inside. Lev. R. s. 12 את מפני מלגאו … מלבד pour thou out from inside (the hole), and I shall drink from outside. B. Mets.53b sq., v. בַּר I ch. a. חוּמְשָׁא.Pes.110b אתית לגו, אתית לגאו I have come among (you). Y.Keth.XII, 35b; Y.Kil.IX, 32c bot. גוא ארעאוכ׳ in a unclean land. Y. Keth. l. c.a> bot.; Y. Kil. l. c.b> bot. (גובני) גו בני in the bath-house. Y.Ned.IX, 41b bot. גו שמשא in the sun (in sunlight); a. v. fr. מן גו, מִגּוֹ, מִיגּוֹ because, in consequence of. Y.Taan.II, 65b, v. בּוּךְ. Y.Ber.I, 3b top מן גו דאינון ציבחר because they are brief.B. Mets.39b מיגו דמוקמינןוכ׳ since we have to appoint a guardian for Ib. 5b, a. fr. מ׳ דחשיד אממונאוכ׳ since he is suspected of wrong-doing in money matters, he is also suspected of swearing falsely; a. fr.Hence מִיגּוֹ, מִגּוֹ Miggo, 1) (= h. מִתּוֹךְ, Shebu.45b, and מֵאַחַר, v. אַחַר) a legal rule according to which a deponents statement is accepted as true on the ground that, if he had intended to tell a lie, he might have invented one more advantageous to his case (cmp. B. Bath.31a מה לו לשקר אי בעיוכ׳ why should he lie? If he wanted to lie, he might have said). Keth.16a התם מאי מ׳ איכא what miggo is there in that case, i. e. what choice did she have in inventing a statement, if she intended to tell a lie? Ib. מכדי האי מ׳ והאי מ׳וכ׳ since in this case there is the legal presumption of a miggo, and so is in the other, what is the difference between the one miggo and the other?; a. fr. 2) (cmp. אַגַּב) an action declared valid because one part of it was indisputably legitimate, or because the legal status required for its legitimacy might easily have been obtained. B. Mets.9b מ׳ דאי בעי מפקרוכ׳ since, if he wanted, he might have declared his possession public property, in which case he would have obtained the legal status of poverty entitling him to the corner of the field (פֵּאָה), and since (if he had resigned his property) he would have been entitled to take possession of the corner for himself, he has a right also to take possession of it in behalf of his neighbor. Ib. תרי מ׳ לא אמרינן two miggos cannot be accepted, i. e. two conditions required to make an action legitimate cannot be dispensed with. Ib. 8a Ned.88b; a. e.

אֲמָאII, אֲמִי, fut. יֵימָא, imper. אֵימָא (√אם to join, v. אמר) to say, speak, think. Targ. Y. Gen. 33:10.Freq. in Talmud. אפילו תימא even if you will say, i. e. it may come right even if you assume that Succ.13b; a. fr.מי לֵימָא, (מי)נֵימָא or לימא must it be said, does it mean to say? Ib.; a. fr. (ואי) וכי תימא and if you should object. Ib.; a. fr. אלא אימא but rather say, i. e. the correct version is. Ib.; a. fr. אימא סיפא now read the second clause, i. e. how will you understand ? Ber.21b; a. fr.אֵימָא I might think. Ib.; a. fr. הוה אמינא I might have thought, I might have been led to believe. Erub.74b מאי הוה א׳ what might I have been led to believe?; a. fr. נימא כוותיה let him express his opinion in agreement with his authority, i. e. why does he not say so expressly? Taan.3a; a. fr.Pes.7b היכי נימא what else should he say? נימא למול should he use the expression lamol?Gitt.47b, a. fr. ס״ד אמינא it may occur to you to think; v. דַּעְתָּא. Yoma 85b אי הואי התם הוה אמינא had I been there, I should have said. קאמינא = קא אמינא I say, speak of, v. קָא. Gitt.47b; a. fr.

אֲמָאII, אֲמִי, fut. יֵימָא, imper. אֵימָא (√אם to join, v. אמר) to say, speak, think. Targ. Y. Gen. 33:10.Freq. in Talmud. אפילו תימא even if you will say, i. e. it may come right even if you assume that Succ.13b; a. fr.מי לֵימָא, (מי)נֵימָא or לימא must it be said, does it mean to say? Ib.; a. fr. (ואי) וכי תימא and if you should object. Ib.; a. fr. אלא אימא but rather say, i. e. the correct version is. Ib.; a. fr. אימא סיפא now read the second clause, i. e. how will you understand ? Ber.21b; a. fr.אֵימָא I might think. Ib.; a. fr. הוה אמינא I might have thought, I might have been led to believe. Erub.74b מאי הוה א׳ what might I have been led to believe?; a. fr. נימא כוותיה let him express his opinion in agreement with his authority, i. e. why does he not say so expressly? Taan.3a; a. fr.Pes.7b היכי נימא what else should he say? נימא למול should he use the expression lamol?Gitt.47b, a. fr. ס״ד אמינא it may occur to you to think; v. דַּעְתָּא. Yoma 85b אי הואי התם הוה אמינא had I been there, I should have said. קאמינא = קא אמינא I say, speak of, v. קָא. Gitt.47b; a. fr.

חוּב(b. h.), perf. חָב, part. חַיָיב. חָב (to be bound over, seized, 1) to be declared guilty, be sentenced; to be punishable; to be (legally, morally or religiously) bound, to be responsible. B. Kam.I, 1 חב המזיק he who caused the damage must pay. Ib. 6b חב … חייב … מיבעי לה the Mishnah says ḥab, ought it not rather to read ḥayab (part.)?(Answ.: they are the words of a Jerusalem Tannai.Ib. I, 2 כל שחַבְתִּי בשמירתווכ׳ for whatever I am legally bound to guard, I am legally answerable in case of injury. Sabb.I, 1 העני חייב the recipient (the person standing outside) is guilty (of transgressing the Sabbath law).Y.Ned.I, 36d top חב על כלוכ׳ he is punishable for each separately.Ber.IX, 5 חייב אדםוכ׳ man must praise the Lord Ḥag.4a, a. e. כל מצוה שהאשה חַיֶיבֶת בהוכ׳ whatever religious act is obligatory on woman, is also obligatory Ib. מה להלן נשים חַיָיביֹת as there (Deut. 31:12) women are included in the obligation; a. v. fr. 2) to act in behalf of a person to the latters disadvantage. Erub.VII, 11 ואין חָבִיןוכ׳, v. זָכָה. Y.B. Kam.IV, 4b bot. בתחלה …ע״מ לָחוֹב להןוכ׳ originally guardians are not assigned to minors that they may eventually act to their disadvantage ; ואם חָבוּ חָבוּ but if they have done so, their action is legal (and they cannot be held responsible); Y.Gitt.V, 47a top.Y.Keth.XI, 34b bot. נמצאתה חבוכ׳ then you would cause a disadvantage to the relics; a. fr.ח׳ בעצמו to be alone answerable for ones loss. Ber.I, 3 כדאי היית לָחוֹב בעצמך thou wouldst have deserved to be made answerable, i. e. if you had met with an accident you would have had none but yourself to blame. 3) to owe, be indebted. Shebu.VII, 5; a. fr.ח׳ חטאת to be bound to bring a sin-offering; ח׳ מיתה to be subject to death penalty. Sabb.VII, 1. Ib. XI, 6 כל חַיְיבֵי חטאתוכ׳ all those eventually bound to bring, are not bound, unless Snh.58b; a. fr. Pi. חִיֵּיב to declare guilty, to convict, sentence (opp. זִיכָּה, פָּטַר). Snh.6a ח׳ את הזכאי if a judge (by an illegal decision) convicted one who ought to have been acquitted. Ib. III, 6 ואחד מְחַיֵּיב and one votes for acquittal. Shebu.IV, 13 ר׳ מאיר מח׳וכ׳ R. M. says, he is guilty (of blasphemy); a. v. fr.Ex. R. s. 32, beg. חִיַּיבְתֶּם עצמיכם you have given judgment against yourselves. B. Mets.3b פיו אין מְחַיְּיבֹו ממוןוכ׳ the defendants own statement cannot cause a judgment against him to pay a penalty, but causes the imposition of an oath. Yoma 35b הלל מח׳וכ׳, v. הִלֵּל.Part. pass. מְחוּיָּיב, מְחוּיָּב = חַיָיב, sentenced, bound. Y.Keth.III, 27b מְחוּיְּיבֵי מיתות those sentenced to death, מ׳ מכות sentenced to lashes.Ber.20b, a. fr. כל שאינו מ׳ בדברוכ׳ whatever is not obligatory upon a person himself, cannot be done by him as a representative of the community, v. חֹובָה; a. fr. Hithpa. הִתְחַיֵּיב, Nithpa. נִתְחַיֵּיב 1) to be convicted, amenable to law. Keth.30b מישנ׳ סקילה he who (under Jewish jurisdiction) would have been sentenced to death through stoning. Ib. כבר נ׳ בגניבהוכ׳ he was amenable to punishment for theft, before he transgressed Ib. מִתְחַיֵּיב בנפשו לא הוהוכ׳ but guilty of a deadly sin he was not until he ate it; a. fr. 2) to be responsible. Ab. III, 4, a. fr. הרי זה מתח׳ בנפשו he is responsible for his life, would have himself to blame, if any accident should befall him (v. Ber.3 quoted above). 3) to be doomed, to have the misfortune to. Tosef.Shebu.III, 4 אין אדם מתח׳ לשמועוכ׳ one has not the misfortune to hear (a curse), unless he sinned himself (ref. to Lev. 5:1). Ib. הרואה … עבירה נ׳ לראות if one sees people sin, (we say) he had the misfortune to see, opp. זכה.